THE ORIGINALITY AND GENUINENESS OF THE HOLY QUR'AN IN ITS TEXT AND ITS ARRANGEMENT

The great majority of scholars of all schools of thought in Islam agree that the Holy Qur'an, as it is today in our hands, was put into writing under the command, and under the personal supervision, of the Holy Prophet himself, and that there were no additions, omissions or alterations whatsoever.

There are, however, a few traditionalists of the Sunni as well as the Shia schools who, influenced by tradition rather than reason and historical fact, have held the view that some omissions and alterations occurred before official assent was given to the present version by the Third Caliph. The advocates of this view have not succeeded in providing any evidence of this.

Their views remain as individual opinion with support from others. Our intention here is to:

1. Point out the reasons underlying these doubts
2. Weigh up the traditions put forward in support of the doubts
3. Given the internal and external historical evidence for and against these theories
4. Explain what Muslims are required to believe about the Holy Qur'an as a part of their belief Before dealing with these matters.


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Ref: Haji Mirza Mahdi Pooya Yazdi
www.ahlulbaytportal.com

The Uniqueness of the Holy Qur'an

1. A miracle implies an extraordinary event which is beyond human capacity and is above available knowledge and the general laws of science. Thus, a miracle is something that human beings are unable to perform whether through their natural abilities and powers or thorough the power of science and by using scientific methods. Hence, that which can be brought about through natural and scientific laws and as a result of the qualities of different objects cannot be classed as a miracle. For example, flying through the skies in an airplane, traveling to other planets and galaxies with the help of space ships, viewing distant planets with the help of a telescopes, or curing severe diseases through medical knowledge and medicines, et cetera, cannot be considered as miracles. This is because these acts are not extraordinary and are not outside absolute human power. In fact, experts and specialists can, with the help of instruments, scientific methods, and knowledge of the natural or artificial qualities of different things, make it possible.

2. In reality, miracles are acts of Allah and stem from Divine Power that are sometimes manifested through His Messengers (S.A.W.) in order that people build faith in them and follow them and prove sincere to them.

3. The one who claims to be a prophet should be able to perform miracles to authenticate his truthfulness and his Prophethood.

4. A miracle does not take place at the hands of ordinary people because a miracle is a Divine act and is supernatural.

Divine acts and actions do not take place at the hands of ordinary and ungodly people. Thus, when a sincere and trustworthy person - known for his truthfulness and honesty declares a religion whose principles and other fundamental issues do not conflict with the intellect and logic, and if a miracle is seen at his hands, them he must truly be a Divine Prophet. If this were not the case, then we would be (committing the blasphemy of) saying that Allah has granted miraculous powers to a liar and has, authenticated him. Since it is repulsive to authenticate a liar, such an act could never be Allah's, since He never commits repulsive acts. Thus, if someone exhibited miracles and at the same time offered a complete, comprehensive, and logical religion, he is certainly a Divine prophet. I repeat: The quiddity and the reality of a miracle are supernatural, and a supernatural act cannot but be a Divine act.

Therefore, a miracle is an act of Allah and He never authenticates anyone except the ones who are truly Prophets and Saints and have come through Him and never gives any other the power to perform a miracle. Thus, care should be taken so that not all and any random acts are mistaken for miracles.

5. In the same manner that a miracle cannot be performed at the hands of ordinary people, a genuine and truthful Prophet must have a miracle and through this he must possess Divine authentication. It is true that people - naturally and based upon their pure and unpolluted nature (fitrah) - consider a person whom they find capable, truthful, reliable and honest to be a good person and assume that his inner self is the same as his outer self. Thus, they develop a trust in him; yet all these are not enough reason for that person to be considered as infallible (masum) and these factors do not give us sufficient grounds to consider him as being immune from falsehood and error and to take all his calls and commands as valid and to submit to him and to being to believe in him. In fact, it is also possible that people may harbour doubts about such a person if he claims prophethood and they may also fall into perplexity and may fall into dishevel. And if that comes to be the case, the guidance and instruction of the people cannot be possible at his hands and the Prophet would, thus, fail in his mission. It is here that the significance and the impact of miracles is experienced and it is here that Divine Mercy and Grace come in and a miracle takes place at the hands of the Prophet in order that the people gain full certainty about his prophethood and that pure souls and untarnished and healthy hearts recognize his sincerity and believe in him and consider his words as Divine Commands. In this manner, the religion (din) penetrates into the hearts of people and Allah's Command spreads and establishes itself in the world.

6. The life histories of the Prophets have recorded various miracles. Three prominent Prophets - Prophet Moses (A.S.), Prophet Jesus (A.S.), and Prophet Muhammad (S.A.W.) - too, had their own exclusive miracles. What was the reason for the differences in their miracles?

We have mentioned earlier that the beneficial of a miracle is that people are convinced to have faith in the prophethood of the owner of that miracle. In this manner, the Prophet is able to spread faith certitude into the hearts of people. After gaining release from their initial skepticism, the people begin to believe in him and act upon his commands and reach dignity, honour, and felicity and follow in the footsteps of the Prophet in their quest for absolute perfection. Thus, miracles are sent for the benefit of mankind and are a mercy from Allah to His creation, just as the presence of a Prophet who is a favour and mercy from Allah. They act as rain and purify stains from the hearts, and like the sun, they illuminate man's intellect and they are like life which is breathed into the inner being of man. Therefore, it would also be important for the miracle to be in accordance with the period and the location of its manifestation as well as the norms, habits, perception, and awareness of the people to whom it is manifested, so that it can be recognized and accepted in such a way that the mentioned benefits can be gained from it.

7. During the times of Prophet Moses (A.S.), the knowledge of sorcery was rampant among the people of Egypt. A group of educated and intellectual people had acquired this knowledge and knew about its impact. It was taught and practiced widely.

Therefore, the people were aware of the laws of the knowledge of sorcery, the extent of its applicability, and the extent of its power, and they also knew what lay beyond the purview of the power of this knowledge. For this reason, wisdom demanded that the miracle of Prophet Moses (A.S.) be of a kind that people could recognize but only of a more superior nature to what they were capable of and had knowledge about, so that it would be considered as a miracle as against the knowledge and power of the magicians, thereby gaining victory over them. This demanded that the kind and the nature of the work would be of the same kind as that of the magicians.

8. In the times of Prophet Jesus (A.S.), Palestine and Syria were under Greek dominance. Many Greeks were settled in these countries and healing and curative practices were widely practiced. It is for this reason that certain chapters of the Torah that are existent with the Jews contain comprehensive instructions on curing patients from such diseases as edema, small pox, leprosy, and scabbiness. These instructions are based on the methods used by the Jewish priests and it seems that they stemmed from the spiritual practices of these priests even if medicines were used in the process. These are all indicative of the widespread practice and use of the arts of healing and curative practices and the powers and effects of medicine among those people. It was with this background that Prophet Jesus' (A.S.) miracle was his extraordinary ability to heal lepers and the congenitally deaf and blind. His community could relate easily to such acts and knew well that such acts were beyond the powers of the priests and the doctors and were even beyond the realm of medical treatment and in fact stemmed from another power which was Divine in nature.

9. The awareness of the Arabs among whom Islam emerged (Allah's Wisdom deemed it best for this religion to emerge from among this people) was mainly centered around literature and the skills of eloquence and oration. There were no other fields of knowledge and science that were prevalent and learnt among them. The dominant culture in that society was based on eloquence and oratory skills and the powers of speech. Many poetry sessions and sittings were organized for enjoying good poetry. It was customary for the men of eloquence to compete and flaunt their skills in these fields and the favourite and widely prevalent topic of discussion was poetry, eloquence, and the importance of poets, orators, and skillful speakers. Thus, the environment of that society was well-versed in gauging the limits of beautiful oration and the extent of eloquence and who had those skills and to what extent one can progress in those fields. Therefore, Allah's Wisdom which is based on logic and rationality demanded that the miracle of Prophet Muhammad (S.A.W.) fall in the realms of eloquence but that which was beyond human power and the power of human eloquence and that it be different from the speech, writings, and the compositions of human beings.

10. As the verses of the Qur'an were revealed and recited to the eloquent and literary Arabs, they recognized this degree of eloquence as being of a miraculous nature which was beyond their knowledge and capacity. They realized that they could never produce a book or even a chapter like that of the Qur'an and even though they spent years opposing the Prophet (S.A.W.), and waged many bloody battles they could not succeed in competing with the Qur'an because if they could, then it would have been much easier and preferable an ordeal than the battles, and they would have replied the Prophet (S.A.W.) with at least one chapter like those of the Qur'an and would have eliminated Islam for good.But they did not do this, simply because they were helpless and incapable and, instead, they continuously engaged in conflict with the Prophet (S.A.W.) and his followers and began many wars.

11. It was very clear to the eloquent Arabs who were well versed in recognizing the nuances of oration and eloquence and the limits of human ability in these fields that the Qur'an that was revealed in their language was a miracle and was beyond human power. It was a Divine act and not an ordinary phenomenon. Thus, the Qur'an stood as a proof against them and as the grounds for the mission of Prophet Muhammad (S.A.W.).Similarly, the miraculous nature of the Qur'an is also clear to other communities. This is because, as a rule, whenever the elite, the learned, and the experts among people approve of the authenticity of something, the rest take it as a sign of validity and submit to their superior discretion. Human intelligence, too, demands the same.

12. The Glorious Qur'an is the most superior of all miracles because its miraculousness and its extraordinariness are in its very essence that does not need anything outside of itself.

13. The Glorious Qur'an is an everlasting and eternal miracle and has been and shall be protected both, in its matter and its form. Anyone anywhere, and at anytime can refer it, ponder upon it, seek inspiration from it and be guided by it.

14. The Glorious Qur'an has testified its own extraordinariness and has explicitly and repeatedly invited people to challenge it, saying: If you think that this Qur'an has been forged by a man them you too bring the like of it; then bring ten forged chapters like it (11:13); If not ten, then bring a chapter like this(10:38). In other words, if you can bring one verse like the verses of the Qur'an, the call to Islam which is so heavy on you and opposes all your customs and beliefs will be, withdrawn from you, and if you fail to do this, then submit that this Book is a Divine Revelation and is not the word of any man.

In spite of all these open invitations and opportunities, the Arabs failed to produce anything even close to the Divine Word and it was because of their own failure that they bad-mouthed the Prophet (S.A.W.) and pelted him with stones and prevented people from listening to the verses of the Qur'an. If they had the power to do so, they would have produced a book like Qur'an and would have recited it in their sessions of poetry oration and would have summoned the Prophet (S.A.W.) and would have convinced him of his defeat. Then they would have declared openly that Muhammad (S.A.W.) had conceded and that he was defeated, and in this way, they would put an end to the call of Islam. In fact even if they had succeeded in bringing two lines of verse like those of the Qur'an which would have been acceptable to the skilled ones as being of the caliber of the Qur'an, the forces of evil deviation would have glorified their success to such an extent that its word would have spread all over the world. This would have been the best the most peaceful challenge that they could have posed against Islam.

15. The Qur'an is a miracle from other aspects too and is beyond ordinary human power. Recognizing its extraordinary nature from various aspects is not exclusive to the Arabs, and in fact anyone can (through a good translation) reach this conclusion. One of the matters that Qur'an contains is historical narrations. This Book narrates the events and stories pertaining to earlier communities and famous personalities of the past, and that too through person [the Prophet (S.A.W.)] who had never attended school and had never undergone any kind of studies. What is important to note is that many of these narrations are also present in the Torah and the Evangel (Christian Bible) that are currently available among the Jews and the Christians and which are considered as heavenly scriptures by them. The only difference is that much of what has been narrated in the Torah and the Evangel is tinged with superstition and blasphemy and is illogical and delirious. For example, in the Torah, as regards the narration of the story of Prophet Adam (A.S.) and the forbidden fruit, Allah the Almighty has actually been alleged with falsehood and deceit! A similar example is about Prophet Abraham (A.S.) and his alleged misgivings about the promise of God... and how the angels came to Prophet Abraham (A.S.) and gave him the good tidings of the birth of Prophet Isaac (A.S.). A third example is the claim that Prophet Aaron (A.S.) was himself responsible for creating an idol!

Now compare these narrations from the current Torah with what the Qur'an has revealed.

Prior to the Revelation of the Qur'an the only sources available to have recorded such narrations were the sacred teachings of the Jews and the Christians, samples of which we saw in the above paragraph. This was what was in circulation among the Jews and the Christians of those times, but what has been revealed in the Qur'an is free from blasphemy and insult to the Divine Prophets (A.S.). What has appeared in the Qur'an was certainly not extracted from the sources that were available in those times otherwise it would also have contained similar fiction. In fact, what has come in the Qur'an is through Divine Revelation.

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Ref: Allamah Shaykh Muhammad Jawad Balaghi Najafi
www.ahlulbaytportal.com

The Holy Quran Arranged by Imam Ali (A.S.)

There is no dispute among Muslim scholars, whether they are Sunni or Shia, concerning the fact that the Commander of Believers, Ali (AS), possessed a special transcript of the text of Quran which he had collected himself, and he was THE FIRST who compiled Quran. There are a great number of traditions from Sunni and Shia which states that after the death of the Holy Prophet (PBUH&HF), Imam Ali sat down in his house and said that he had sworn an oath that he would not put on his outdoor clothes or leave his house until he collects together the Quran.

Sunni references:

- Fat'hul Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar al-Asqalani, v10, p386
- al-fihrist, by (Ibn) an-Nadim, p30
- al-Itqan, by al-Suyuti, v1, p165
- al-Masahif, by Ibn Abi Dawud, p10
- Hilyatul awliya', by Abu Nu'aym, v1, p67
- al-Sahibi, by Ibn Faris, p79
- 'Umdatul Qari, by al-Ayni, v20, p16
- Kanzul Ummal, by al-Muttaqi al-Hindi, v15, pp 112-113
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197
- Ma'rifat al-Qurra' al-kibar, by al-Dhahabi, v1, p31

There are also traditions from the Imams of Ahlul Bayt which tell us that this was done by Imam Ali by order of the Holy Prophet (See al-Bihar, v92, pp 40-41,48,51-52).

This transcript of Quran which compiled by Imam Ali (AS) had the following unique specifications:

a) It was collected according to its revelation, i.e., in the order in which it had been sent down. This is the reason that Muhammad Ibn Sireen (33/653 - 110/729), the famous scholar and Tabi'i (disciples of the companions of the Holy Prophet), regretted that this transcript had not passed into the hands of the Muslims, and said: "If that transcript were in our hands, we would found a great knowledge in it."

Sunni References:

- at-Tabaqat, by Ibn Sa'd, v2, part 2, p101
- Ansab al-ashraf, by al-Baladhuri, v1, p587
- al-Istiab, by Ibn Abd al-Barr, v3, pp 973-974
- Sharh Ibn Abi al-Hadid, v6, pp 40-41
- al-Tas'hil, by Ibn Juzzi al-Kalbi, v1, p4
- al-Itqan, by al-Suyuti, v1, p166
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197
- Ma'rifat al-Qurra' al-kibar, by al-Dhahabi, v1, p32

It is according to this transcript that Sunni scholars relate that the first Chapter of Quran which was sent down to the Prophet (PBUH&HF) was Chapter al-Iqra (al-Alaq, Ch. 96).

Sunni References:

- al-Burhan, by al-Zarkashi, v1, p259
- al-Itqan, by al-Suyuti, v1, p202
- Fathul Bari, by Ibn Hajar al-Asqalani, v10, p417
- Irshad al-sari, by al-Qastalani, v7, p454

As you know the Chapter al-Alaq is not at the beginning of the present Quran. Also Muslims agree that the verse (5:3) was among one of the last revealed verses of Quran (but not the very last one), yet it is not toward the end of the present Quran. This clearly proves that although the Quran that we have available is complete, it is not in the order that has been revealed. These few misplacements were done by some companions on purpose at worst, or out of ignorance at least.

It was for this reason that the Commander of Believers, Ali (AS) frequently stated in his sermons: "Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgment, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether it was sent down at night or during the day, or whether it was revealed on a plain or in a mountain."

Sunni References:

- al-Riyadh al-Nadhirah, by al-Muhib al-Tabari, v2, p198
- at-Tabaqat, by Ibn Sa'd, v2, part 2, p101
- al-Isabah, by Ibn Hajar al-Asqalani, v4, p568
- Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v7, pp 337-338
- Fathul Bari, by Ibn Hajar al-Asqalani, v8, p485
- al-Istiab, by Ibn Abd al-Barr, v3, p1107
- Tarikh al-Khulafa, by al-Suyuti, p124
- al-Itqan, by al-Suyuti, v2, p319

b) This transcript contained commentary and hermeneutic interpretation (Tafsir and Ta'wil) from the Holy Prophet some of which had been sent down as revelation but NOT as a part of the text of Quran. A small amount of such texts can be found in some traditions in Usul al-Kafi. These pieces of information were the Divine commentary of the text of Quran which were revealed along with Quranic verses. Thus the commentary verses and Quranic verses could sum up to 17000 verses. As Sunnis know, Hadith al-Qudsi (the Hadith in which the speaker is Allah) is also direct revelation, but they are not a part of Quran. In fact Quran testifies that anything that Prophet said was (either direct or indirect) revelation (See Quran 53:3-4). The direct revelation includes the interpretation/commentary of the Quran. In addition, this unique transcript contained the information from the Holy Prophet about which verse was abrogated and which was abrogating, which verse was clear (Muhkam) and which was ambiguous (Mutashabih), which verse was general and which was specific.

c) This unique transcript also contained references to the persons, places etc., about which the verses were revealed, what is called "Asbab al- Nuzul". Since the Commander of Believers was aware of these facts, he frequently said: "By Allah, no verse has been sent down without my knowing about whom or what it was revealed and where it was revealed. My Lord has gifted me with a mind which has a quick and retaining understanding, and a tongue which speaks eloquently."

Sunni References:

- Hilyatul Awliyaa, by Abu Nu'aym, v1, pp 67-68
- at-Tabaqat, by Ibn Sa'd, v2, part 2, p101
- Kanzul Ummal, by al-Muttaqi al-Hindi, v15, p113
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, Section 4, p197

After he compiled this transcript, Imam Ali (AS) took it and presented it to the rulers who came after the Holy Prophet, and said: "Here is the book of Allah, your Lord, in the order that was revealed to your Prophet." but they did not accept it and replied: "We have no need of this. We have with us what you possess." Thereupon, Imam Ali (AS) took the transcript back and informed them that they will never see it again. It is reported that Imam Ali recited the latter part of the following verse of Quran: "And when Allah took a Covenant from the People of the Book to clarify it to mankind and not to hide its (clarification); but they threw it away behind their backs and purchased with it some miserable gain! and what an evil was the bargain they made!" (Quran 3:187)

By "its clarification", Imam Ali meant the unique divine commentaries. The Commander of Believers then concealed that transcript, and after him it was passed to the Imams who also kept it concealed. It remained concealed with the Imams, one after the other to this day, because they wished to be only one sequence of Quran among the Muslims. Because otherwise if people have had two different sequences, it might later result to some alteration in Quran by some sick-minded people. They wished people have strictly one sequence of Quran. The Quran and its commentary which were collected by Imam Ali (AS) is not available for any Shia in the world except to the Imam Mahdi (AS). If the transcript of the Commander of Believers had been accepted, that would have been the Quran with unique commentary in the hand of people, but it turned out to be otherwise.

This gives the meaning of the traditions in Usul al-Kafi which say that no one but the Commander of Believers and the later Imams had the Quran in the order it was revealed, and that the Quran which they had contains "what can be understood of the heaven, etc." and "the Knowledge of the Book, all of it," because they were the commentaries and interpretations noted in the transcript of Imam Ali directly from the Holy Prophet (S.A.W.). Allah, to whom belong Might and Majesty, said: "And We have sent down on you a Book in which is the clarification of ALL the things." (Quran 16:89)

Sometimes the word "tahrif" is used in some traditions, and it must be made clear that the meaning of this word is changing of something from its proper place to another place, like changing the right position of sentence, or giving it a meaning other than its true or intended meaning. Therefore, it has absolutely nothing to do with addition or subtraction from the text. It is thus with this meaning that the Quran states: "Some of the Jews distort (yuharrifuna) words from their meaning" (Quran 4:46).

This meaning of "tahrif", i.e., changing of meaning or changing the context, as it appears in the Quran, has not only been applied in the Muslim community to the verses of the Quran but also to the ahadith of the Holy Prophet, even by rulers who have been prepared to use Islam to their own personal advantage. It is this "tahrif", with this meaning, that the Imams of Ahlul-Bayt have constantly sought to oppose. As one example, Imam al-Baqir (AS) complained about the situation of the Muslims and their corrupt rulers, and said:
"One of the manifestations of their rejecting the Book (of Allah behind their backs) (see Quran 2:101) is that they have fixed its words. but they have altered the limits (of its command) (harrafu hududah). They have (correctly) narrated it, but they do not observe (what) it (says). Ignorant people delight in their preservation of its narration, but the knowledgeable people deplore their ignoring to observe (what) it (says)."

Shia references:

- al-Kafi, v8, p53
- al-Wafi, v5, p274 and v14, p214

This use of "tahrif" is taken as a definition for the word wherever it appears in the ahadith of the Imams, similar to what Quran (4:46) has used.

It is necessary to emphasize here that all grand scholars of the Imami Shia are in agreement that the Quran which is at present among the Muslims is the very same Quran that was sent down to the Holy Prophet, and that it has not been altered. Nothing has been added to it, and nothing is missing from it. The Quran which was compiled by Imam Ali (excluding the commentaries) and the Quran that is in the hand of people today, are identical in terms of words and sentences. No word, verse, chapter is missing. The only difference is that the current Quran (collected by the companions) is not in the order that was revealed.

The completeness of Quran is so indisputable among Shia that the great Shia scholar, Abu Ja'far Muhammad Ibn Ali Ibn al-Husain Ibn Babwayh, known as "Shaikh Saduq" (309/919-381/991), wrote:
"Our belief is that the Quran which Allah revealed to His Prophet Muhammad is (the same as) the one between the two covers (daffatayn). And it is the one which is in the hands of the people, and is not greater in extent than that. The number of Surahs as generally accepted is one hundred and fourteen...And he who asserts that we say that it is greater in extent than that, is a liar."

Shia reference: Shia Creed (al-I'tiqadat al-Imamiyyah), by Shaikh Saduq, English version, p77.

It should be noted that Shaikh Saduq (RA) was the greatest scholars of Hadith among the Imami Shia and was given the name of Shaikh al-Muhaddithin (i.e., the most eminent of the scholars of Hadith). And since he wrote the above in a book with the name of "The beliefs of the Imami Shia," it is quite impossible that there could be any authentic Hadith in contrary to it. It is noteworthy that Shaikh Saduq lived at the time of minor occultation of Imam Mahdi (AS) and he is one of the earliest Shia scholars. He had the honor that he was born with the prayer of Imam Mahdi (AS). For a more detailed discussion of completeness of Quran as well as the opinion of the Shia, interested readers may look at "al-Bayan," by Abul Qasim al-Khoei, pp 214-278.

Some ignorant opponents of the Shia mentioned that we apply al-Taqiyya (dissimulation) and we do not release our actual belief on Quran. These people never tried to understand that Taqiyya is for the time when my life or the life of the other fellow is in danger. There is no need to conceal my belief here since I am not under prosecution. The above article is witness to what I say. Taqiyya is not a good excuse for these people in front of Allah to disregard what Shia present. They have liberty to check the traditions which we have mentioned in different articles, or they can else ask their "honest" scholars to do that.

And the truth is the best to be followed...

www.ahlulbaytportal.com

Imam Ali (A.S.), the Source of Authentic Quranic Knowledge

Prophet Muhammad (S.A.W.), whose heart and soul brimmed with Divine Revelation, had, since the initial days, a very close and dear companion, who was a source of peace and serenity to his ethereal spirit.

History, in spite of its narrow and biased in recording truths and realities and its distortion of facts, was unable to ignore the name and qualities of that sincere companion of the Almighty's Last Prophet or to undermine his unparalleled virtues.

Indeed, the name 'Ali (A.S.) appears along that of the Prophet and any reference to the Holy Qur'an throughout the history of Islam. As confirmed by authentic sources, he was the first to acknowledge the prophethood of Muhammad (S.A.W.). So deep were the bonds between the two cousins - despite the age gap of 30 years - that he spent more time with him than with any of his brothers. He was, actually, raised by the Prophet (S.A.W.) and imbibed the divine source of knowledge and virtue through him. He personified the morals and wisdom of the Prophet. From the very day that his father Abu Talib had entrusted him to the care of the Prophet, there is no instance of any separation between these two chosen ones recorded in history, except for a few special occasions. Of these, mention could be made of Laylah al-Mabit, when Imam 'Ali (A.S.) was asked by the Prophet to sleep in his bed so that he could migrate from Makkah to Madinah, undetected by the infidels hovering around the house. The other two occasions are the expedition which the Prophet undertook to Tabuk and assigned him to stay in his absence in Madinah as his deputy - citing the Hadith al-Manzilah on the relationship between Moses and Aaron - and his despatch to Yemen before the Farewell Pilgrimage.

Thus, apart from these exceptions, one finds Imam 'Ali (A.S.) always at the side of Prophet Muhammad (S.A.W.) in the same manner as the latter was inseparable from the Holy Qur'an and Divine Revelation. This association between the two wasn't the mere bond of kinship or the prophet's repayment of the favours of his loving uncle and guardian Abu Talib. Rather it was due to the striking resemblance the two cousins shared in spiritual qualities and intellectual perceptions as divine providence had decreed. Years later, Imam 'Ali (A.S.) in his own inimitable and unmatched eloquence was to describe this relationship as follows:

You do know my position of close kinship and relationship with the Messenger of Allah. When I was only a child he took me over. He found neither lies in my speaking, nor weakness in any act. From the time of his weaning Allah had put a great angel with him to take him along the path of high character and good behaviour throughout day and night, while I used to follow him like a young camel following in the footsteps of its mother. Every day he used to demonstrate to me some of his high traits and commanded me to follow. Every year he used to go in seclusion to Mount Hira where I saw him but no one else saw him... I used to see and watch the effulgence of divine revelation and the fragrance of prophethood.(1)

The companionship between the two was so intertwined and was at such a peak of spiritual perception that the Prophet said:

O 'Ali! You see all that I see and you hear all that I hear, except that you are not a Prophet, but you are a vicegerent and you are surely on (the path of) virtue.(2)

Two Perspectives of Imam 'Ali (A.S.)

Although history has recorded the important role and personality of Imam 'Ali (A.S.) in firming up the foundations of Islam in those critical moments of the divine message, it is distressing to note that historians have not paid the required attention to his transcendental characteristics which continue to loom larger than life and extend beyond the realm of valour, magnanimity, piety, knowledge, wisdom and perception.

There are two broadly defined views in the history of Islam with respect to the position and status of Imam 'Ali (A.S.): the perspective of those who claim to follow the sunnah of Prophet Muhammad (S.A.W.), and the perspective of those who call themselves Shi'ite - by stressing that the sunnah would remain incomplete if the Prophet's practice of love and affection for his Ahl al-Bayt is not duly emphasized.

The Ahl al-Sunnah see Imam 'Ali (A.S.) as a valiant hero who decisively defeated the roughnecks of Arabia from among the unbelievers and hypocrites, and whose matchless sword (dhu al-fiqar) never faltered in the defence of the person of the Prophet and the prestige of Islam. But in their view, Imam 'Ali (A.S.), although a brave, fearless and magnanimous warrior, lacked knowledge of politics and statecraft like the Umayyids, to extend the physical boundaries of Muslim lands through wars, increase state coffers by way of taxation, booties and spoils of war, and crush any signs of dissent in the embryonic stage.

The viewpoint about the Imam by those claiming to be his devotees also falls short of adequate perception. The main axis of belief of this group is that since the Commander of the Faithful (Amir al-Mu'minin) and the Leader of the Pious (Imam al-Muttaqin) decided against use of force for his rights after the Prophet, despite being the most worthy person for the caliphate and was subsequently deprived of political authority, he should be considered as an oppressed saint and should thus be mourned for.

However, the shortcomings of these two points of view do not imply they're wrong. Rather, they should be called as inadequate attempts to fathom the fathomless ocean. Without the least doubt, Imam 'Ali (A.S.) was a matchless warrior and had no peers as regards the caliphate, but neither of these two viewpoints, reflect the essence of his unique and extraordinary characteristics.

For Prophet Muhammad (S.A.W.) he was the closest, the dearest, the most reliable and the highly respected confidant and companion, but not simply because of his bravery, piety, knowledge or judgement; rather, because he had full qualities of prophethood although he was not a prophet. The Almighty Creator had granted him the perception to see the signs of revelation to his cousin the Seal of Prophets, yet it was Divine Will that he was not Allah's Messenger. Imam 'Ali (A.S.) was in fact the Interpreter of the Holy Qur'an and the Testifier to its Truth, as taught by Prophet Muhammad (S.A.W.), and this was the greatest privilege for him. This is why he would repeatedly urge people:

Ask me before you lose me (forever). By Allah! There is no ayah in the Qur'an except that I know regarding whom it was revealed and where it was revealed, whether in the plain or on the mountain. Indeed My Lord has granted me a perceptive heart and an eloquent tongue.(3)

The Imam's Knowledge of the Holy Qur'an

Islamic scholars of various schools have focused on the fact that while the Holy Qur'an is the greatest miracle presented to mankind for all time by the Almighty's Last Messenger, Prophet Muhammad (S.A.W.), Imam 'Ali (A.S.) enjoys the honour of being the most knowledgeable of the companions in respect to the secrets and mysteries of Allah's Revealed Word. Thus, he is the most merited and praiseworthy human being after the Prophet.

This is confirmed by the wise and eloquent speeches as well as the egalitarian practices of Imam 'Ali (A.S.), which continue to stand out as exemplary behaviour for humanity. For instance, although he emphasizes his undisputable right for the caliphate in view of the fact that he was the publicly proclaimed deputy of the Prophet and denounces the incompetent for usurping what did not belong to them, he is so magnanimous that he is prepared to overlook his right of leadership in order to avoid dissension at that critical juncture of Islamic history when the neo-Muslims could well have turned back to idolatry. However, he deems it highly crucial to continue his presence in the intellectual and social scenes by expounding the principles of Islam and interpreting the meaning and purport of ayahs of the Holy Qur'an. A glance at hadith literature and historical narratives including his own sermons and letters, reveal that throughout the twenty-five years of his detachment from political and administrative issues, Imam 'Ali (A.S.) never felt unconcerned about the affairs of the ummah and anxiously invited Muslims to properly learn the meaning of the Holy Qur'an. In one instance he calls on people as such:

O people! Ask me (about any matter), since after me you will never find anyone more knowledgeable than me to pose questions. Neither will you find anyone more knowledgeable than me about what is between the two covers (the Holy Qur'an). So ask me.(4)

On another occasion he says:

Surely, the Almighty Allah has honoured me, from among the companions of the Messenger of Allah, with the knowledge of the abrogator (nasikh) and the abrogated (mansukh), the clear (muhkam) and the allegorical (mutashabih), and the specific (khass) and the general ('amm). And, this is Allah's favour to me and to His Prophet.(5)

In the book Tarikh Dimashq, we come across the words of Ibn Shabramah who says:
No one but (Imam) 'Ali bin Abi Talib (A.S.) was able to assert on the pulpit (publicly) that he could answer any question and explain any subject with respect to the contents of the Holy Qur'an.(6)

In Manaqib Al-i Abi Talib, Ibn Shahr Ashub quotes al-Sha'bi as saying:
There is no one after the Messenger of Allah (S.A.W.) more knowledgeable than (Imam) 'Ali (A.S.) with respect to the Holy Qur'an.(7)

'Abdullah bin 'Abbas, who is considered a well-known exegete of the Holy Qur'an of the early days of Islam, has been quoted in the book al-Nihayah fi Gharib al-Hadith as emphasizing:
My knowledge of the Qur'an in comparison with (Imam) 'Ali (A.S.) is like a small pond in front of a fathomless ocean.(8)

Mansur bin Hazim, a companion of Imam Ja'far al-Sadiq (A.S.) citing a relatively long report which he presented to the Imam for soliciting his views regarding debates with various scholars, says as follows:

I asked the people: Are you aware that Prophet Muhammad (S.A.W.) was Allah's proof or authority (hujjah) to mankind? They replied in the affirmative. I asked: Who is Allah's hujjah among the ummah after the passing away of the Prophet (S.A.W.)? They said: the Qur'an. I contemplated on the Holy Qur'an and realized that even groups harbouring doubts about Divine Revelation, such as the Murji'ah, Fatalists and atheists despite their disbelief in the Qur'an never hesitate to cite verses from the Qur'an in their paradoxical arguments, in order to overwhelm their antagonists! Hence, I observed that the Qur'an without a guardian and correct interpreter can not be referred to. So I questioned them: Is there any criteria in this regard to expound the correct interpretation of the Holy Qur'an? They said: 'Abdullah ibn Mas'ud, while 'Umar and Huzayfah also have some knowledge of the Qur'an and were able to answer all relevant questions? They replied with one voice: No! On several instances questions were posed and they were unable to reply; however, the only person who has never left any question concerning the Qur'an unanswered, was (Imam) 'Ali (A.S.).(9)

Imam 'Ali (A.S.), the Source of All Authority

The interpretation of the Revealed Word of God or Exegesis of the Holy Qur'an is traced to Imam 'Ali (A.S.). He is considered the indisputable authority in this field. In fact, as scholars testify, he developed this science expounded to him by the Prophet and passed it on to his disciples after creating various branches out of it. A review of the exegeses of the Holy Qur'an reveals that he is the ultimate source for most of the authentic explanations. He bequeathed this science to his cousin 'Abdullah ibn 'Abbas, who on being asked to compare his own knowledge with that of Imam 'Ali (A.S.), said:
It is like a raindrop in comparison with the all-encompassing ocean.(10)

In the book Matalib al-Su'ul it is written:
Among the Islamic ummah 'Abdullah bin 'Abbas is reputedly the pioneer and the foremost exegete of the Holy Qur'an, yet he was a student and follower of (Imam) 'Ali (A.S.) and acquired knowledge from the Imam.(11)

Imam 'Ali (A.S.) and Practical Implementation of the Holy Qur'an

The Imam, in word and practice, showed that his emphasis on his right of leadership and his position of being the Testamentary Legatee (wasi) of the Prophet was not an ambition to gain power and political authority. Rather, it was for the practical implementation of the Holy Qur'an in society as intended by Allah and Prophet Muhammad (S.A.W.), since during every military encounter Imam 'Ali (A.S.) cherished nothing but martyrdom for the cause of Islam. His famous saying: "By Allah the Son of Abi Talib is more familiar with death than an infant with the breast of its mother", (12) stands out as firm testimony in this regard. It is also worth recalling that the day when the masses fed up with decades of injustice and distortion of the spirit of Islam, came begging at his doorstep to take on the reins of political authority, Imam 'Ali (A.S.), after initial refusal said that he has decided to accept the caliphate only because of the fact that it is the duty of the learned and the capable to duly discharge their responsibilities with respect to the oppressed people.

He says in this regard:
Behold! By Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the arguments and if there had been no covenant of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of caliphate on its own shoulders, and would have given the last one, the same treatment as to the first one. They you would have seen that in my view this would of yours are no better than sneezing of goat.(13)

In another instance, once when was mending his shoes during his caliphate, he asked one of his companions of the worth of his worn out footwear and on being said that it was worth nothing, he answered:
This matter of caliphate is even more worthless for me than these worn out shoes, if I am not able to support the oppressed against the oppressors!

What was then the objective of Imam 'Ali (A.S.), when following the passing away of Prophet Muhammad (S.A.W.) and the scandalous event of Saqifah Bani Sa'idah, he solicited the testimony of the Ansar and the Muhajirin for his right to the caliphate?

What made the Imam deliver that memorable and moving sermon called Shiqshiqyyah in which he has denounced the misrule of his predecessors and questioned their legitimacy to the caliphate?

How is it possible to justify the Battles of Jamal and Nahrawan and the War of Siffin that the Imam fought against dissenters as Caliph of the Islamic state?

The answers to these questions are not much difficult for those who are familiar with the position and personality of Imam 'Ali (A.S.). Indeed, in the Imam's view, the caliphate was in essence nothing more than a task to be fulfilled, and he only regarded it as a means to promote the Holy Qur'an and promulgate the Divine laws in society for the benefit of mankind. It is beyond any question that the caliphate was his right in view of the fact that he was the most knowledgeable about the Holy Qur'an and the principles of religion, and was blessed with the wisdom to foresee the outcome of affairs. In this respect, he has said:
I am more cognizant than any of you about the Book (Qur'an) and the sunnah, more perceptive of religion than any of you and more knowledgeable than any of you regarding the consequences of affairs.(14)

It was not due to arrogance but because of solid and indisputable proofs that Imam'Ali (A.S.) considered himself as Manifestation of Qur'anic verses, and was his perception, will and words, as the words, views and will of the Book of Allah. This is the very reason why, during the events of Siffin when the deceitful lifting of the Holy Qur'an on spear points by the forces of Mu'awiyah had misled a part of his own forces to think that they were wrong in fighting fellow-Muslims, the Imam reminded to them:
I am the Qur'an al-Natiq (Vocal or Speaking Qur'an)... This is Kitab Allah al-Samit (Silent Book of God), and it is me who explains and interprets it. So hold fast to the Kitab Allah al-Natiq (Vocal Book of God).(15 & 16)

Undoubtedly, such statements could only be expressed by Imam 'Ali (A.S.). He was witness to the revelation of the Holy Qur'an as well as the eloquent expressions of the Prophet. He demonstrated the practicability of the divine ayahs and the sunnah of the Prophet, not for any worldly objective, but to pave the ground for spreading the genuine precepts of Islam and bringing about justice in society.

Imam 'Ali (A.S.), although privileged with such a great and highly significant position and status, lived a very simple life that measured to the standard of the poorest of people in society. That's why, his speech and his silence, his resentment and his contentment, his deed and his word, his consent and his admonishment, were all manifestations of Allah's will. He was indeed, the living Qur'an, since his life mirrored the practical interpretation of the divine ayahs.

Alas! His detractors deprived him of the chance to promote the Holy Qur'an in its entirety and explain more clear the rule of religion in society so as to pave the way for the Islamic ummah to strive towards prosperity and salvation. It's a pity, the ummah did not give Imam 'Ali (A.S.) the respite to wield his enlightened pen as dexterously as his celebrated sword, dhu al-fiqar, to let mankind benefit from the ocean of knowledge of which he was the repository. It surely is most bothersome for men of knowledge and wisdom to be deprived of the opportunity to shed their light of knowledge on the society and to guide people on the right path, and instead, be forced to unsheathe the sword.

It's even more annoying for men of wisdom and justice to see their precious and valuable words unheeded and their justice not tolerated. It is unfortunate that not even the pulpit was snatched from him to prevent him from expounding his knowledge, but at the same time his hands were tied with the ropes of political intrigue so as to prevent him from even drawing the dhu al-fiqar against oppression and evil in the general interests of the Islamic ummah. Religion is the most significant challenge for men of knowledge and it is that crucial arena where they unravel the waves of wisdom beating in their breasts; for they have waited long to witness the spread of virtue and munificence among mankind.

Imam 'Ali (A.S.) has a famous saying in this respect:
So I adopted patience, although there was pricking in the eye and suffocation (of mortification) in the throats.(17)

In spite of all these barriers, Imam 'Ali (A.S.) used every opportunity to explain and expound the meanings of the ayahs of the Holy Qur'an. However, he was quite concerned with the lack of appropriate learners of the Divine knowledge and thus would say:
I am the great treasure of knowledge, but unfortunately the number of learners and seekers and seekers of knowledge are so few. It won't be long before they miss me for ever, and be disappointed?(18)

In another instance, while addressing his disciple Kumayl bin Ziyad, the Imam said:
O Kumayl! Knowledge is a belief that is acted upon. With it a person acquires obedience in his life and a good name after his death. O Kumayl, those who amass wealth may be dead even though they may be living while those endowed with knowledge would remain so long as the world lives. Their bodies are no more but their figures exist in the hearts. Look, here is a heap of knowledge (pointing to his bosom). I wish I could get someone to bear it. Yes I did find, but either it was the one that could not be relied upon. He would exploit the religion for worldly gains, and by virtue of Allah's favours upon him he would domineer over the people and through Allah's pleas would lord over his devotees. Or it was the one who was obedient to the hearers of truth but there was no intelligence in his bosom. At the first appearance of doubt he would entertain misgivings in his heart. So neither this nor that was good enough. Either the person is eager for pleasures, easily led away by passions, or is covetous for collecting and hoarding wealth. Neither of them has any regard for religion in any matter. The nearest example of this is the loose cattle. This is the way that knowledge dies away with the death of its bearer.(19)

What troubled the Imam was the lack of a deserving audience. He was the repository of knowledge, yet people asked him about the most simple and basic issues, while the crooked tried to annoy him by deliberately posing irrational questions. His answers were based on their level of intelligence, but whenever he found the opportunity he let flow the springs of science and wisdom, he did. That's why he has said:
I have hidden knowledge; if I disclose it you will start trembling like ropes in deep wells.(20)

Nevertheless, never did Imam 'Ali (A.S.) let ago any single opportunity to inculcate Muslims with the meaning and purport of the Qur'an and its vast secrets. Hence, in accordance with the instructions of Prophet Muhammad (S.A.W.) he was the first to compile the Holy Qur'an. He subsequently employed the following two methods for interpretation of the Holy Book:
A. Elucidation of the concepts and moral obligations of the ayahs and the harmonious interrelation between them with respect to actual and related topics.

B. Explanation of Divine knowledge with respects to various matters such as religious, social and scientific, during sermons and while giving answers to ideological questions.

Today, both the effective methods employed by Imam 'Ali (A.S.), are at the disposal of researchers and scholars, enabling them to discover the keys to understanding the Holy Qur'an in order to quench the for divine knowledge of the seekers of truth.

Imam 'Ali (A.S.), Barometer of Qur'anic Concepts

Whatever has been recorded by academic and historical sources of the personality, thoughts, works, practice and behaviour of Imam 'Ali (A.S.), is ample proof of his unrivalled merits that enables seekers of knowledge in an era when mankind has taken giant strides in the scientific field, to rely upon the Imam's words in their fundamental discussions in both the ideological realm and the world of nature and practical sciences.

If contemporary philosophers and theoreticians, in spite of having access to all sources of human knowledge are unable to offer clear, unambiguous and definite answers to many essential questions regarding the science of divinity, anthropology and theology, they are advised to study the trail blazed out by Imam 'Ali (A.S.), whose transcendental wisdom will help unravel the truth. The various theories, beliefs and isms that have been wandering in the valley of bewilderment, should avail the opportunity to contemplate on the timeless wisdom of the eloquent words of Imam 'Ali (A.S.). Then only will they be able to understand the basis of his words. The Imam says:
I advise you to hold fast to the Book of Allah! It is a strong rope, a bright light, a definite remedy and a satiating spring. It protects from error those who have faith in it and grants success to those who abide by it.(21)

Unfortunately, the clear and lucid words of Imam 'Ali (A.S.), which he expressed in an era of ignorance - and at times he vented his feelings by speaking down the mouth of a well because of lack of deserving persons who could lend him their ears - were to be ignored by two groups:
A. Those who claimed to be his devotees but who only devotedly recalled and repeated his words without ever making much effort in theory and in practice to make this these ideals and beliefs manifest in social life.

B. The so-called modernists who because of their narrow-mindedness wrongly dismissed the intellectual legacy of the past with out giving themselves the opportunity to ponder on words and thoughts of Imam 'Ali (A.S.) regarding Divine Revelations, religion, the Qur'an and achievements of Islam.

Notes:
1. Nahj al-Balaghah, Sermon: 192.
2. Ibid.
3. Ibid., Sermon: 189.
4. Ibn 'Asakir, Tarikh Dimashq, Beriut: Dar al-Fikr, vol. 42, p. 398.
5. Saduq, Muhammad bin 'Ali bin Babawayh, al-Khisal, p. 576.
6. Ibn 'Asakir, Tarikh Dimashq, vol. 42, p. 299.
7. Ibn Shahr Ashub, Manaqib Al Abi Talib, vol. 2, p. 43.
8. Ibn Athir, al-Nihayah fi Gharib al-Hadith wa al-Athar, vol. 1, p. 212; Majlisi,Muhammad Baqir, Bihar al-Anwar, vol. 106, p. 92.
9. Kulayni, Muhammad bin Ya'qub, Usul al-Kafi, vol. 1, p. 168.
10. Ibn Abi al-Hadid, Sharh al-Nahj al-Balaghah, vol. 1, p. 17.
11. Shafi'i, Matalib al-Su'ul, p. 29.
12. Nahj al-Balaghah, Sermon: 3.
13. Tabrisi, Fazl bin Hasan, al-Ihtijaj, vol. 1, p. 182.
14. Qunduzi, Sulayman bin Ibrahim, Yanabi' al-Mawaddah, vol. 1, p. 214.
15. Mawsu'ah al-Imam 'Ali (A.S.), vol. 8, p. 207.
16. Nahj al-Balaghah, Sermon 3.
17. Saduq, 'Ilal al-Shara'i', p. 40.
18. Nahj al-Balaghah, Maxim: 147.
19. Ibid., Sermon 5.
20. Ibid., Sermon 156.


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Refrence: By: Ahmad Turabi
Translated by Mahdi Chamanzar
www.ahlulbaytportal.com